First-person thought and the use of ‘I’

The traditional account (TA) of first-person thought draws conclusions about this type of thinking from claims made about the first-person pronoun. In this paper I raise a worry for the traditional account. Certain uses of ‘I’ conflict with its conception of the linguistic data. I argue that once the data is analysed correctly, the traditional approach to first-person thought cannot be maintained.     

‘A higher degree of scholarship’: Pagans and the language of scholarly authority

Through an exploration of the intellectual history and contemporary writings of the Pagan movement, this study will examine the lineage of ‘knowledge-based’ authority in contemporary Paganism. In particular, it will illuminate how the intellectual lineage of Pagan writings helped contemporary writers respond to a moment of crisis in Paganism, and it will provide an explanation for the traditionalised use of the rhetorical modes of scholarly authority among Pagan writers.     

German Muslims and the ‘Integration Debate’: Negotiating Identities in the Face of Discrimination

Based on five focus groups (total N?=?56) with German Muslims, we analyze discourses on the experience of discrimination and feelings of national and religious attachment. The focus groups took place in mid to late 2010 in four German cities. Whereas only few participants describe personal discrimination by non-Muslim Germans, almost all participants complain about being collectively discriminated and rejected. This perception triggers processes of confirming their original cultural identity, primarily their Muslim affiliation and of strengthening the boundary towards the wider society. The analysis of the discourse shows the participants to fall back into an essentialized way of thinking that makes their ethnic being incompatible with being German; and they resort to their Muslim roots as a cultural resource for identity construction and self-worth. Others cope with their feeling of rejection by engaging in local politics and sports activities that allows them to attribute themselves a hyphenated identity as Turkish-Germans. The findings are discussed in terms of social identity, psychological essentialism, transnationalized religion, and boundary making.     

Kierkegaard and the problem of special relationships: Ferreira, Krishek and the ‘God filter’

Kierkegaard??s Works of Love has often been accused of being unable to deal adequately with ??special relationships??. This debate has re-emerged in a fresh form in a recent disagreement in the secondary literature between M. Jamie Ferreira and Sharon Krishek. Krishek charges Ferreira with failing to acknowledge some important conflicts in Kierkegaard??s account of preferential love. In this article, I argue that some key passages are indeed insufficiently addressed in Ferreira??s account. Yet ultimately, I argue, Krishek ends up condemning the Kierkegaard of Works of Love unfairly. As a solution to Krishek??s concerns, I present a defence of Kierkegaard??s position centred round the image of God as a ??filter?? through which our loves must pass. Also, while acknowledging that Krishek raises some important questions for Ferreira??s account, I outline a possible response, based in part on Kierkegaard??s idea that neighbour love is only a ??sketch?? until brought to fruition in any given manifestation of concrete love. Ultimately, I claim, Kierkegaard??s position in Works of Love can indeed be defended from Krishek??s critique.     

Old wives’ tales and philosophical delusions: on ‘the problem of women and African philosophy’

abstract

This article represents a response to ‘the problem of women and African philosophy’, which refers mainly to the absence of sRong women’s and feminist voices within the discipline of African philosophy. I investigate the possibility that African women are not so much excluded from the institutionalized discipline of philosophy, as preferring fiction as a genre for intellectual expression. This hypothesis can be supported by some feminists who read the absolute prioritisation of abstraction and generalization over the concrete and the particular as a masculine and western oppressive sRategy. Attention to the concrete and the unique which is made possible by literature more readily than by philosophy, could thus operate as a form of political resistance in certain contexts. If fiction is currently the preferred form of intellectual expression of African women, it is crucial that the community of professional philosophers in a context like South Africa should come to terms with the relevance of such a preference for philosophy’s self-conception, and it should work to make these intellectual contributions philosophically fruitful. In the process, we may entertain the hope that philosophy itself will move closer to its root or source as ‘love of wisdom’.     

Against cognitive artifacts: extended cognition and the problem of defining ‘artifact’

In this paper I examine the notion of ‘artifact’ and related notions (namely, ‘cognitive artifact’) in the dominant version of extended cognition theory (ECT) grounded on extended functionalism. Although the term is ubiquitous in the literature, it is far from clear what ECT means by it. How are artifacts conceptualized in ECT? Is ‘artifact’ a meaningful and useful category for ECT? If the answer to the previous question is negative, should we worry? Is it important for ECT to have a coherent theory of artifacts? And what are the demands and constraints that ECT imposes on this theory? I distinguish between two aspects of ECT, one narrow, aligned with extended functionalism (EF); and one broad or pluralistic, in which EF is combined with other theoretical resources in the context of diverse research programs. I begin by determining the problems in conceptualizing artifacts from EF. Then I address the question of why a concept of artifact may be relevant to ECT. Next, I examine the efforts of Richard Heersmink to combine ECT with dominant theories of artifacts in the philosophy of technology (ECT in its broad aspect). I argue that both approaches fail to yield a meaningful notion of artifact, let alone one of ‘cognitive’ artifact. Finally, I argue that narrow ECT places rather strong constraints on a theory of artifacts, since it locates the specificity of ‘artifact’ in material aspects of realization that are, by definition, outside its theoretical purview. I examine, then discard, the possibility that a materialist and objectivist theory of artifacts may be of help. And finally I briefly explore some ways in which a broad, pluralistic ECT may address some of these shortcomings.     

Making too many enemies: Hutto and Myin’s attack on computationalism†

We analyse Hutto & Myin's three arguments against computationalism [Hutto, D., E. Myin, A. Peeters, and F. Zahnoun. Forthcoming. “The Cognitive Basis of Computation: Putting Computation In Its Place.” In The Routledge Handbook of the Computational Mind, edited by M. Sprevak, and M. Colombo. London: Routledge.; Hutto, D., and E. Myin. 2012. Radicalizing Enactivism: Basic Minds Without Content. Cambridge, MA: MIT Press; Hutto, D., and E. Myin. 2017. Evolving Enactivism: Basic Minds Meet Content. Cambridge, MA: MIT Press]. The Hard Problem of Content targets computationalism that relies on semantic notion of computation, claiming that it cannot account for the natural origins of content. The Intentionality Problem is targeted against computationalism using non-semantic accounts of computation, arguing that it fails in explaining intentionality. The Abstraction Problem claims that causal interaction between concrete physical processes and abstract computational properties is problematic. We argue that these arguments are flawed and are not enough to rule out computationalism.     

What’s the object of object working memory in infancy? Unraveling ‘what’ and ‘how many’

Infants have a bandwidth-limited object working memory (WM) that can both individuate and identify objects in a scene, (answering ‘how many?’ or ‘what?’, respectively). Studies of infants’ WM for objects have typically looked for limits on either ‘how many’ or ‘what’, yielding different estimates of infant capacity. Infants can keep track of about three individuals (regardless of identity), but appear to be much more limited in the number of specific identities they can recall. Why are the limits on ‘how many’ and ‘what’ different? Are the limits entirely separate, do they interact, or are they simply two different aspects of the same underlying limit?We sought to unravel these limits in a series of experiments which tested 9- and 12-month-olds’ WM for object identities under varying degrees of difficulty. In a violation-of-expectation looking-time task, we hid objects one at a time behind separate screens, and then probed infants’ WM for the shape identity of the penultimate object in the sequence. We manipulated the difficulty of the task by varying both the number of objects in hiding locations and the number of means by which infants could detect a shape change to the probed object. We found that 9-month-olds’ WM for identities was limited by the number of hiding locations: when the probed object was one of two objects hidden (one in each of two locations), 9-month-olds succeeded, and they did so even though they were given only one means to detect the change. However, when the probed object was one of three objects hidden (one in each of three locations), they failed, even when they were given two means to detect the shape change. Twelve-month-olds, by contrast, succeeded at the most difficult task level.Results show that WM for ‘how many’ and for ‘what’ are not entirely separate. Individuated objects are tracked relatively cheaply. Maintaining bindings between indexed objects and identifying featural information incurs a greater attentional/memory cost. This cost reduces with development. We conclude that infant WM supports a small number of featureless object representations that index the current locations of objects. These can have featural information bound to them, but only at substantial cost.     

Contemporary ‘people from hideouts’ and the problem of the lack of social involvement

Studies in East European Thought - The aim of this paper is to present Tischner’s concept of ‘people from hideouts’ in the context of contemporary problems of lack of social...     

‘Aloneness’ and the problem of realism in classical Sākhya and yoga

The concept of kaivalya (literally, ‘aloneness’) is of crucial importance to the systems of classical Indian philosophy known as Sākhya and Yoga. Indeed, kaivalya is the supreme soteriological goal to which these systems are directed. Various statements concerning this final goal appear in the classical texts—namely, the Sākhyakārikā and Yogasūtra—and yet there is no consensus within modern scholarship about how the concept is to be interpreted. More specifically, there appears to be a great deal of confusion over the implications of kaivalya for the existence of the empirical world. In this article I discuss the principal difficulties encountered by existing interpretations of kaivalya, and propose that these difficulties result from an unwarranted assumption that Sākhya and Yoga take a realist view with regard to the empirical world. I further propose that these difficulties can, in large part, be overcome when the assumption of realism is set aside.     

Reiteration: The ‘Imperative of the Word’ and Echoing the ‘Significative Terms’

Abstract

The act of reiteration is viewed as a therapeutic reply that is especially responsive in the face of what Lacan (1977) and Heidegger (1927/1962) respectively refer to as “empty speech” and “idle talk.” By hearing and selecting those key signifiers and phrasings that bear the client's story of distress, the act of reiteration allows us to focus and address the “subject who speaks” rather than the commonsense storyline itself. As an active and continuing punctuation of the client's direct discourse at the level of the word, the act of reiteration is only the first moment of a more complete narrative reply. But in keeping the therapist ever grounded in the client's direct expressions, it is this first moment of reiteration that leaves the therapist positioned to be responsive to the client's discourse of “rhetorical displacements,” of intimation and allusion, as these “echo” from “elsewhere.”     

Biosocial selfhood: overcoming the ‘body-social problem’ within the individuation of the human self

In a recent paper, Kyselo (2014) argues that an enactive approach to selfhood can overcome ‘the body-social problem’: “the question for philosophy of cognitive science about how bodily and social aspects figure in the individuation of the human individual self” (Kyselo 2014, p. 4; see also Kyselo and Di Paolo (2013)). Kyselo’s claim is that we should conceive of the human self as a socially enacted phenomenon that is bodily mediated. Whilst there is much to be praised about this claim, I will demonstrate in this paper that such a conception of self ultimately leads to a strained interpretation of how bodily and social processes are related. To this end, I will begin the paper by elucidating the body-social problem as it appears in modern cognitive science and then expounding Kyselo’s solution, which relies on a novel interpretation of Jonas’s (1966/2001) concept of needful freedom. In response to this solution, I will highlight two problems which Kyselo’s account cannot overcome in its current state. I will argue that a more satisfactory solution to the body-social problem involves a re-conception of the human body as irrevocably socially constituted and the human social world as irrevocably bodily constituted. On this view, even the most minimal sense of selfhood cannot privilege either bodily or social processes; instead, the two are ontologically entwined such that humans are biosocial selves.     

‘Only one repertory’: American religious studies

This paper assesses American Religious Studies by attending to its institutional lineages, its tone and genre, and its sometimes unconscious methodological presumptions. Exploring the implications of Zora Neale Hurston's ‘lying up a narrative,’ this piece suggests that a series of narrative, curricular, and theoretical commitments produce a particular kind of ‘religion’ as normative in the study of American religions. As the narrative of post-denominational pluralism has become normative, a discursive ambivalence has been produced wherein a liberal, identitarian conception of religion coexists awkwardly with a radical suspicion of the analytical limits of ‘religion’ as an object of study. Identifying the different nodes of this ambivalence, this essay suggests that scholars might move beyond analytical repetition or paralysis by pluralizing method, genre, and style.